Har bir inson o'zi uchun nizolarda va himoyada xohlagan shaxsni vakil (Wakeel) etib tayinlash huquqiga ega, u musulmon bo'lsinmi yoki yo'qmi, erkak bo'lsinmi yoki ayol bo'lsinmi, farqi yo'q. Bu masalada vakil beruvchi va vakil o'rtasida hech qanday farq yo'q. Vakilni beruvchi bilan kelishilgan shartlarga muvofiq haq evaziga tayinlashga ruxsat etiladi.

Every person has the right to appoint whomsoever he wishes as a proxy (Wakeel) for oneself in the disputes and defence, irrespective of whether he is Muslim or not, male or female. There is no distinction in this matter between the commissioner and the proxy. The proxy is permitted to be appointed for a fee according to the terms agreed upon with the commissioner.

Ushbu maqolada nizolarda vakolat berish (vakolat) ruxsati bayon etiladi, uning dalili esa vakolat berish dalillari bo‘lib, ular umumiy bo‘lgani uchun har bir turdagi vakolatni o‘z ichiga oladi. Vakolat Sunnat bilan tasdiqlangan; Abu Dovud o‘z isnodi bilan rivoyat qilgan, Jobir ibn Abdulloh shunday degan:

This article explains the permission of proxy in disputes, and its evidence is the evidence for the granting of proxy, since it is general and encompasses every type of proxy. Proxy is confirmed by the Sunnah; it is narrated by Abu Dawud with its chain of narration that Jaber Bin Abdullah said:

. فَسَلَّمْتُ عَلَيْهِ وَقُ لْتُ لَهُ: أَرَدْتُ الْخُرُوجَ إِلَى خَيْبَ رَ، فَأَتَ يْتُ رَسُولَ اللهِ « إِنِّي أَرَدْتُ الْخُرُوجَ إِلَى خَ يْ بَ رَ، فَ قَالَ: إِذَا أَتَ يْتَ وَكِيلِي فَخُذْ مِنْهُ خَمْسَةَ عَشَرَ وَسْقًا، » فَإِنِ ابْ تَ غَى مِنْكَ آيَةً فَضَعْ يَدَ كَ عَلَى تَ رْقُ وَتِهِ .

. فَسَلَّمْتُ عَلَيْهِ وَقُ لْتُ لَهُ: أَرَدْتُ الْخُرُوجَ إِلَى خَيْبَ رَ، فَأَتَ يْتُ رَسُولَ اللهِ « إِنِّي أَرَدْتُ الْخُرُوجَ إِلَى خَ يْ بَ رَ، فَ قَالَ: إِذَا أَتَ يْتَ وَكِيلِي فَخُذْ مِنْهُ خَمْسَةَ عَشَرَ وَسْقًا، » فَإِنِ ابْ تَ غَى مِنْكَ آيَةً فَضَعْ يَدَ كَ عَلَى تَ رْقُ وَتِهِ .

“Men Xaybarga chiqmoqchi bo‘ldim, shuning uchun Allohning Elchisi ﷺ huzurlariga kelib, salom berdim va: “Men ketyapman”, dedim. U zot: “Mening vakilim oldiga bor va undan o‘n besh yuk ol. Agar u sendan bir belgi so‘rasa, qo‘lingni uning yelkasi suyagiga qo‘y”, dedilar.” (Al-Hofiz Al-Talxisda sahih deb tasdiqlagan). Shuningdek, rivoyat qilinishicha, u zot Maymuna bilan nikohni qabul qilish masalasida Abu Rofi‘ga vakillik berganlar; Ahmad Al-Musnadda Abu Rofi‘dan rivoyat qilgan:

“I wanted to go out to Khaybar, so I went to the Messenger of Allah (pbuh) and gave him a greeting and said: I am leaving. He said: ‘Go to my agent, and take fifteen loads from him. If he asks for a token from you, place your hand upon his collarbone.” (authenticated by Al-Hafiz in Al-Talkhis), and it is narrated from him that he gave proxy to Abu Rafi’ regarding the acceptance of marriage to Maymunah; Ahmad reported in Al-Musnad from Abu Rafi’:

. أن رسول الله صلى الله عليه وسلم تزوج ميمونة حلالا وبنى بها حلالا « » وكنت الرسول بينهما .

. أن رسول الله صلى الله عليه وسلم تزوج ميمونة حلالا وبنى بها حلالا « » وكنت الرسول بينهما .

“Payg‘ambar ﷺ Maymunani nikohlaganlar va men ular o‘rtasida elchi bo‘ldim”. Shunday ekan, odamning erkin tasarrufi bilan amalga oshadigan va vakil qilinishi mumkin bo‘lgan har qanday ish haqiqiy hisoblanadi va uni erkak yoki ayol, musulmon yoki kofir bo‘lishidan qat’i nazar, vakolat orqali bajarish mumkin. Shuningdek, da’volarda vakil tayinlash masalasi sahobalarning ijmoi bilan ham tasdiqlangan, chunki Ali (roziyallohu anhu) Uqaylni Abu Bakr (roziyallohu anhu) oldida vakil qilgan va shunday degan: “ما قُ ي ضيَ له فلي وما قُ ي ضيَ عليه فعلَيَّ”.

“The Messenger of Allah (pbuh) married Maymuna, and I was the Messenger (pbuh) between them”. So, anything that the person’s free conduct in is considered valid, and can be deputised, can be given as a proxy, whether male or female, Muslim or disbeliever. Also, the issue of proxy in disputes is itself confirmed by the Ijma’ of the companions, since Ali (ra) gave a proxy to Uqayl before Abu Bakr (ra) and said. . ما قُ ي ضيَ له فلي وما قُ ي ضيَ عليه فعلَيَّ .

“Har nima unga hukm qilinsa, o‘shasi menga; va unga hukm qilingan narsa menga yuklanadi”, — dedi va Abdulloh ibn Ja‘farni ‘Usmon (r.a.) uchun vakil qilib tayinladi hamda dedi: “Nizolarda xavf-xatar (quhm) bor, va shayton ularga hozir bo‘ladi, men esa hozir bo‘lishni yomon ko‘raman”. Buni Ibn Qudama “Al-Mug‘niy”da zikr qilgan va dedi: “Bu rivoyatlar mashhur bo‘lgani uchun tarqalib ketgan, va ularni rad etgan hech kimni zikr qilinmagan”. “Quhm” so‘zining ma’nosi — halokatli narsa. Shunga asoslanib, huquqlarni talab qilish va isbotlashda vakillik joizdir, muvakkil sud majlisida hozir bo‘lsinmi yoki g‘oyib bo‘lsinmi, sog‘ bo‘lsinmi yoki kasal bo‘lsinmi, farqi yo‘q. Nizo tomonining roziligi talab etilmaydi, chunki bu shunday huquqki, unda vakil qilish hech qanday cheklovsiz joizdir, nizo tomoni rozi bo‘lsinmi yoki yo‘qmi, bunga ahamiyat berilmaydi.

“Whatever is ruled for him is for me, and whatever is ruled upon him is upon me”, and he appointed Abdullah Bin Jafar as a proxy to ‘Uthman (ra) and said “disputes have perils (Quhms) and the devil attends them, and I hate to attend”. This was mentioned by Ibn Qudamah in Al-Mughni and he said “these stories have spread since they are famous and no one mentioned anyone who rejected them”. The meaning of Quhm is destructive. Based upon this, proxy is permitted when requesting and establishing rights, whether the commissioner is present or absent at the judgement, healthy or sick, and the agreement of the disputing party is not required since it is a right in which deputising is permitted without any restrictions irrespective of whether the disputing party agreed or not.

Vakolat evaziga berilishi joiz, chunki bu ruxsat etilgan ish turlaridan biridir, chunki ijara (ish yollash) umumiy bo'lib, vakolat berishni ham o'z ichiga olgan barcha masalalarni qamrab oladi. Chunki ijaraning ta'rifi xizmatni haq evaziga almashtirish asosidagi shartnomadir, bu esa vakil xizmatiga ham tegishli bo'lib, shu sababli ta'rif unga ham qo'llanadi. Demak, agar vakillik haq evaziga berilgan bo'lsa, vakil ikkala taraf kelishgan shartlar bo'yicha buyurtmachidan haqqa ega bo'ladi. Biroq haqqa ega bo'lish uchun ijara shartnomasi amalga oshirilishi va ikkalasi bu borada kelishib olishi shart, chunki vakil tayinlash o'zi haq talab qilmaydigan shartnomadir, balki shartnomada kelishilgan haq uni talab qiladi. Shunga ko'ra, vakil tayinlash shartnomasi bilan birga vakilning ustiga ijara shartnomasi ham bo'lishi zarur. Vakil tayinlash ham, haq olish ham shartsiz joiz bo'lib, kishi uni kasb sifatida qilib, o'z ro'zg'origa tayanadimi yoki yo'qmi, bu farq qilmaydi. Shu sababli bugungi kunda advokat va huquqshunos deb ataladigan kishilarning ishi haq olishi jihatidan to'g'ri deb hisoblanadi. Ammo ularning haqiqatni nohaqlikdan ajratish uchun Kufr qonunlariga murojaat qilishi joiz emas. Haqiqat Islom haqiqat deb tasdiqlagan narsadir, nohaqlik esa Islom uni nohaq deb hisoblagan narsadir. Kufr qoidalari uni tasdiqlagan bo'lsa ham, undan farqli narsaning hech qanday qadri yo'q.

It is permitted for the proxy to be appointed for a fee, since it is a permitted type of employment, as employment is general and encompasses every issue including deputising. Because the definition of employment is a contract upon an exchange of a service for compensation and this applies to the service of proxy and so the definition applies to it. So if the appointment of proxy is done for a fee, then the proxy is entitled to the fee from the commissioner according to the terms that they are both content with. However, it is imperative that a contract of employment is put into effect and that both of them agree upon it in order for him to be entitled to the fee, because the appointment of proxy itself is a contract which does not necessitate any fee, but an agreed fee upon the contract is what would necessitate it. Accordingly, it is imperative that there is a contract of employment upon the proxy along with the contract of appointing the proxy. Both appointment of proxy and taking fee are permitted without restriction, irrespective of whether the person takes it as a profession with which he makes his living out of or not, and due to this the work of what is known today as lawyers and barristers is considered valid in terms of being valid to take a fee for it, but their seeking judgement from Kufr laws to confirm the truth from the falsehood is what is not permitted. Rather the truth is what Islam confirmed as the truth, and the falsehood is what it made false, and there is no value for what is different from that even if the rules of Kufr confirmed it.